Vedic and Philological Studies

Mandala Five

V.1.
(1) यव्हा इव प्र वयामुज्जिहानाः S. like great trees sending up a branch. But there are no trees & वया in the singular is opposed to this interpretation.

(3) यदीं गणस्य रशनामजीगः. S. when he throws out or seizes the darkness which is the rope of the collective world binding its activities.

If रशना can = tongue, then it may be, when he has put out the tongue of his cohorts. Otherwise when he has uncoiled the rope that binds together his hosts.

अड्ंक्ते — shines. S. manifests the whole world.

गोभिः गो in the sense of light—cows impossible.

दक्षिणा—S. increased stream of आज्य is applied & Agni drinks it उपरि विस्तृताम्. Dakshina is the goddess of Viveka increasing the substance of illumined force. It is not here the Dawn.

उत्ताना. Here an epithet of Dakshina.

(4) उषसा. S. with Dawn & विरूपे Heaven & Earth. But rather Night & Dawn.

(5) हितो placed. Can it not mean “helpful, beneficent”?
सप्त रत्ना. For रत्ना—cf हित & वन. Otherwise “Lights” is better.

(6) In the lap of the Mother & in the rapturous other world.

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Explanation of द्विता

सुरभौ S. fragrant with आज्यादि. But रभ् either force or ecstasy.

मध्य between Heaven & Earth, in the Pranic worlds.

(7) In the Madhya he is वाजी the steed.

(8) This is the result of the illumining—in the Tapoloka or Uloka.

तदोजाः. तत् refers to Para, the highest. S. makes it = प्रसिद्धः

(10) क्षितयो may well here be the worlds, near & far from his own home स्वे दमूनाः

(11) समन्तं. S. समीचीनप्रांतोपेतं

(12) मेध्याय S. मेधार्हाय. The connection between मेध, मेधिर, मेधा has to be examined. Here मेध्य with कवि seems to equal मेधिर.

V.2.
(1) मिनंति contain, limit, diminish or even hold.

समुब्धं S. crushed or entirely hidden.

अनीकं S. रूपं—rather force—cf अनीकिनी

(2) पेषी .. महिषी—cut, ie confined or shaped, defined, & large.

(3) मिमानं. S. निर्मिमाणं

विपृक्कत् S. सर्वतो व्याप्तं ददानो —दातास्मि

अमृतं in sense of Soma.

(5) मर्यकं

अरणः—fighter—effective aspirer.

(6) वसां. S. वसतां प्राणिनाम्

निंदितारो Confiners—cf next verse निंदितं.

अरातयो. Enemies or powers of undelight.

[Incomplete]

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Book V

1 यह्वा .. वयाम् . As puissant forces (or, as streams) that discharge upwards their expansion.

3 रशनाम् tongue or cord .. “put out the tongue” or “uncoiled the cord”. Probably the latter.

अंक्ते becomes bright.

उत्तानाम् either “supine” or “straining upwards”

5 हितो हितेषु —fixed in fixed growths of the world & there active (red) ..

6 सुरभा उ लोके. Decisive against sense of fragrant for सुरभि.

7 मृजंति strengthen or brighten. Probably latter cf 8. मार्जाल्यो मृज्यते स्वे दमूनाः

9 ईळेन्यो one to be sought.

10 भंदिष्ठस्य—man or world?

11 समंतम्

12 मेध्याय .. वंदारु

स्तोमं .. रुक्ममुरुव्यंचम् . Decisive against limitation of the sense of !tom to “praise”.

2.
1 अनीकं—force or being. अन् to be.

2 पेषी बिभर्षि महिषी जजान

3 आयुधा मिमानं. मा to hold or to form.

ददानो. Pr. P. used as a verb.

4 सनुतश्चरन्तं. Like शश्वत् continuously or else perpetually.

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5 मर्यकं force.

6 वसाम् .. वसतिं. Those who dwell in the substance of being as its Purushas—the Gods.

अरातयो नि दधुः. Enemies or Powers of undelight concealed. निंदितारो निंद्यासो भवंतु referring to नि दधुः must mean binders, confiners—cf निदितं in the next verse.

9 विनिक्षे

10 स्वानासो Sounds, but how are sounds sharp-weaponed?
Perhaps स्व +अन—self-forces. S. sounding flames

भामाः. S. क्रोधा दिप्तयो वा

11 प्रतिहर्याः S. प्रतिकामयेथाः. Why not “rejoice in”? हृ of any emotion, joy, anger—cf 8. etc. Gr. χαίρω
V.11.1.
Agni awake & rightly discerning for a new progress on the good path. जागृविः सुदक्षः सुविताय नव्यसे घृतप्रतीकः ghrita .. dakshah .. suvitam

(2) The perceiving vision in the sacrifice—केतुः but in v. 3 धूमस्ते केतुरभवद् दिवि श्रितः. The smoke of thee, in the obscure nervous activities of the mind & heart, is turned when it reaches the plane of pure intelligence into perceptive vision.

(4) अग्निं वृणाना वृणते कविक्रतुं— vrin.

उप वेतु (yajnam) approach or manifest

(6) Thee, O Agni, the powers of the Strength found placed in the hidden parts of being (the subconscious) established in each object of pleasure; thence by pressure thou art born a mighty force; thee, O Angiras, [they call] the child of Strength.

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